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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1710)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>P S A L M S</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>PSALM XXXIV.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<FONT SIZE=-1>
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<P>
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This psalm was penned upon a particular occasion, as appears by the
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title, and yet there is little in it peculiar to that occasion, but
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that which is general, both by way of thanksgiving to God an
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instruction to us.
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I. He praises God for the experience which he and others had had of his
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goodness,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:1-6">ver. 1-6</A>.
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II. He encourages all good people to trust in God and to seek to him,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:7-10">ver. 7-10</A>.
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III. He gives good counsel to us all, as unto children, to take heed of
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sin, and to make conscience of our duty both to God and man,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:11-14">ver. 11-14</A>.
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IV. To enforce this good counsel he shows God's favour to the righteous
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and his displeasure against the wicked, in which he sets before us good
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and evil, the blessing and the curse,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:15-22">ver. 15-22</A>.
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So that, in singing this psalm, we are both to give glory to God and to
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teach and admonish ourselves and one another.</P>
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</FONT>
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<A NAME="Ps34_1"> </A>
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<A NAME="Ps34_2"> </A>
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<A NAME="Ps34_3"> </A>
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<A NAME="Ps34_4"> </A>
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<A NAME="Ps34_5"> </A>
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<A NAME="Ps34_6"> </A>
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<A NAME="Ps34_7"> </A>
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<A NAME="Ps34_8"> </A>
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<A NAME="Ps34_9"> </A>
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<A NAME="Ps34_10"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Praise and Thanksgiving.</I></FONT></TD>
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<TD ALIGN=RIGHT><FONT SIZE=-1> <! -- Date --> </FONT></TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<CENTER>
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<P>A psalm of David when he changed his behaviour
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<BR>before Abimelech, who drove him away, and he departed.</P>
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</CENTER>
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<P>
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<FONT SIZE=+1>1 I will bless the L<FONT SIZE=-1><B>ORD</B></FONT> at all times:
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his praise <I>shall</I> continually <I>be</I> in my mouth.
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2 My soul shall make her boast in the L<FONT SIZE=-1><B>ORD</B></FONT>: the humble shall
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hear <I>thereof,</I> and be glad.
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3 O magnify the L<FONT SIZE=-1><B>ORD</B></FONT> with me, and let us exalt his name
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together.
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4 I sought the L<FONT SIZE=-1><B>ORD</B></FONT>, and he heard me, and delivered me from all
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my fears.
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5 They looked unto him, and were lightened: and their faces
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were not ashamed.
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6 This poor man cried, and the L<FONT SIZE=-1><B>ORD</B></FONT> heard <I>him,</I> and saved him
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out of all his troubles.
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7 The angel of the L<FONT SIZE=-1><B>ORD</B></FONT> encampeth round about them that fear
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him, and delivereth them.
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8 O taste and see that the L<FONT SIZE=-1><B>ORD</B></FONT> <I>is</I> good: blessed <I>is</I> the man
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<I>that</I> trusteth in him.
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9 O fear the L<FONT SIZE=-1><B>ORD</B></FONT>, ye his saints: for <I>there is</I> no want to
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them that fear him.
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10 The young lions do lack, and suffer hunger: but they that
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seek the L<FONT SIZE=-1><B>ORD</B></FONT> shall not want any good <I>thing.</I>
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</FONT></P>
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<P>
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The title of this psalm tells us both who penned it and upon what
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occasion it was penned. David, being forced to flee from his country,
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which was made too hot for him by the rage of Saul, sought shelter as
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near it as he could, in the land of the Philistines. There it was soon
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discovered who he was, and he was brought before the king, who, in the
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narrative, is called <I>Achish</I> (his proper name), here
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<I>Abimelech</I> (his title); and lest he should be treated as a spy,
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or one that came thither upon design, he feigned himself to be a madman
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(such there have been in every age, that even by idiots men might be
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taught to give God thanks for the use of their reason), that Achish
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might dismiss him as a contemptible man, rather than take cognizance of
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him as a dangerous man. And it had the effect he desired; by this
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stratagem he escaped the hand that otherwise would have handled him
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roughly. Now,
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1. We cannot justify David in this dissimulation. It ill became an
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honest man to feign himself to be what he was not, and a man of honour
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to feign himself to be a fool and a mad-man. If, in sport, we mimic
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those who have not so good an understanding as we think we have, we
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forget that God might have made their case ours.
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2. Yet we cannot but wonder at the composure of his spirit, and how far
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he was from any change of that, when he changed his behaviour. Even
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when he was in that fright, or rather in that danger only, his heart
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was so fixed, trusting in God, that even then he penned this excellent
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psalm, which has as much in it of the marks of a calm sedate spirit as
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any psalm in all the book; and there is something curious too in the
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composition, for it is what is called an alphabetical psalm, that is, a
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psalm in which every verse begins with each letter in its order as it
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stands in the Hebrew alphabet. Happy are those who can thus keep their
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temper, and keep their graces in exercise, even when they are tempted
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to change their behaviour. In this former part of the psalm,</P>
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<P>
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I. David engages and excites himself to praise God. Though it was his
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fault that he changed his behaviour, yet it was God's mercy that he
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escaped, and the mercy was so much the greater in that God did not deal
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with him according to the desert of his dissimulation, and we must in
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every thing give thanks. He resolves,
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1. That he will praise God constantly: <I>I will bless the Lord at all
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times,</I> upon all occasions. He resolves to keep up stated times for
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this duty, to lay hold of all opportunities for it, and to renew his
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praises upon every fresh occurrence that furnished him with matter. If
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we hope to spend our eternity in praising God, it is fit that we should
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spend as much as may be of our time in this work.
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2. That he will praise him openly: <I>His praise shall continually be
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in my mouth.</I> Thus he would show how forward he was to own his
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obligations to the mercy of God and how desirous to make others also
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sensible of theirs.
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3. That he will praise him heartily: "<I>My soul shall make her boast
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in the Lord,</I> in my relation to him, my interest in him, and
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expectations from him." It is not vainglory to glory in the Lord.</P>
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<P>
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II. He calls upon others to join with him herein. He expects they will
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:2"><I>v.</I> 2</A>):
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"<I>The humble shall hear thereof,</I> both of my deliverance and of my
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thankfulness, <I>and be glad</I> that a good man has so much favour
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shown him and a good God so much honour done him." Those have most
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comfort in God's mercies, both to others and to themselves, that are
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humble, and have the least confidence in their own merit and
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sufficiency. It pleased David to think that God's favours to him would
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rejoice the heart of every Israelite. Three things he would have us all
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to concur with him in:--</P>
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<P>
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1. In great and high thoughts of God, which we should express in
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magnifying him and exalting his name,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:3"><I>v.</I> 3</A>.
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We cannot make God greater or higher than he is; but if we adore him as
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infinitely great, and higher than the highest, he is pleased to reckon
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this magnifying and exalting him. This we must do together. God's
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praises sound best in concert, for so we praise him as the angels do in
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heaven. Those that share in God's favour, as all the saints do, should
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concur in his praises; and we should be as desirous of the assistance
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of our friends in returning thanks for mercies as in praying for them.
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We have reason to join in thanksgiving to God,</P>
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<P>
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(1.) For his readiness to hear prayer, which all the saints have had
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the comfort of; for he never said to any of them, <I>Seek you me in
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vain.</I>
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[1.] David, for his part, will give it under his hand that he has found
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him a prayer-hearing God
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:4"><I>v.</I> 4</A>):
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"<I>I sought the Lord,</I> in my distress, entreated his favour, begged
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his help, <I>and he heard me,</I> answered my request immediately,
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<I>and delivered me from all my fears,</I> both from the death I feared
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and from the disquietude and disturbance produced by fear of it." The
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former he does by his providence working for us, the latter by his
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grace working in us, to silence our fears and still the tumult of the
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spirits; this latter is the greater mercy of the two, because the thing
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we fear is our trouble only, but our unbelieving distrustful fear of it
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is our sin; nay, it is often more our torment too than the thing itself
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would be, which perhaps would only touch the bone and the flesh, while
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the fear would prey upon the spirits and put us out of the possession
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of our own soul. David's prayers helped to silence his fears; having
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sought the Lord, and left his case with him, he could wait the event
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with great composure. "But David was a great and eminent man, we may
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not expect to be favoured as he was; have any others ever experienced
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the like benefit by prayer?" Yes,
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[2.] Many besides him have <I>looked unto God</I> by faith and prayer,
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<I>and have been lightened by it,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:5"><I>v.</I> 5</A>.
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It has wonderfully revived and comforted them; witness Hannah, who,
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when she had prayed, <I>went her way, and did eat, and her countenance
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was no more sad.</I> When we look to the world we are darkened, we are
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perplexed, and at a loss; but, when we look to God, from him we have
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the light both of direction and joy, and our way is made both plain and
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pleasant. These here spoken of, that looked unto God, had their
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expectations raised, and the event did not frustrate them: <I>Their
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faces were not ashamed</I> of their confidence. "But perhaps these also
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were persons of great eminence, like David himself, and upon that
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account were highly favoured, or their numbers made them considerable;"
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nay,
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[3.] <I>This poor man cried,</I> a single person, mean and
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inconsiderable, whom no man looked upon with any respect or looked
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after with any concern; yet he was as welcome to the throne of grace as
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David or any of his worthies: <I>The Lord heard him,</I> took
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cognizance of his case and of his prayers, <I>and saved him out of all
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his troubles,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:6"><I>v.</I> 6</A>.
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God will <I>regard the prayer of the destitute,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+102:17">Ps. cii. 17</A>.
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See
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+57:15">Isa. lvii. 15</A>.</P>
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<P>
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(2.) For the ministration of the good angels about us
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:7"><I>v.</I> 7</A>):
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<I>The angel of the Lord,</I> a guard of angels (so some), but as
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unanimous in their service as if they were but one, or a guardian
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angel, <I>encamps round about those that fear God,</I> as the
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life-guard about the prince, <I>and delivers them.</I> God makes use of
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the attendance of the good spirits for the protection of his people
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from the malice and power of evil spirits; and the holy angels do us
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more good offices every day than we are aware of. Though in dignity and
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in capacity of nature they are very much superior to us,--though they
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retain their primitive rectitude, which we have lost;--though they have
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constant employment in the upper world, the employment of praising God,
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and are entitled to a constant rest and bliss there,--yet in obedience
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to their Maker, and in love to those that bear his image, they
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condescend to minister to the saints, and stand up for them against the
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powers of darkness; they not only visit them, but encamp round about
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them, acting for their good as really, though not as sensibly, as for
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Jacob's
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+32:1">Gen. xxxii. 1</A>),
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and Elisha's,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+6:17">2 Kings vi. 17</A>.
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All the glory be to the God of the angels.</P>
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<P>
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2. He would have us to join with him in kind and good thoughts of God
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:8"><I>v.</I> 8</A>):
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<I>O taste and see that the Lord is good!</I> The goodness of God
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includes both the beauty and amiableness of his being and the bounty
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and beneficence of his providence and grace; and accordingly,
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(1.) We must taste that he is a bountiful benefactor, relish the
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goodness of God in all his gifts to us, and reckon that the savour and
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sweetness of them. Let God's goodness be rolled under the tongue as a
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sweet morsel.
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(2.) We must see that he is a beautiful being, and delight in the
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contemplation of his infinite perfections. By taste and sight we both
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make discoveries and take complacency. Taste and see God's goodness,
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that is, take notice of it and take the comfort of it,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+2:3">1 Pet. ii. 3</A>.
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He is good, for he makes all those that trust in him truly blessed; let
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us therefore be so convinced of his goodness as thereby to be
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encouraged in the worst of times to trust in him.</P>
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<P>
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3. He would have us join with him in a resolution to seek God and serve
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him, and continue in his fear
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:9"><I>v.</I> 9</A>):
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<I>O fear the Lord! you his saints.</I> When we taste and see that he
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is good we must not forget that he is great and greatly to be feared;
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nay, even his goodness is the proper object of a filial reverence and
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awe. <I>They shall fear the Lord and his goodness,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ho+3:5">Hos. iii. 5</A>.
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<I>Fear the Lord;</I> that is, worship him, and make conscience of your
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duty to him in every thing, not fear him and shun him, but fear him and
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seek him
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:10"><I>v.</I> 10</A>)
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as a people seek unto their God; address yourselves to him and portion
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yourselves in him. To encourage us to fear God and seek him, it is here
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promised that those that do so, even in this wanting world, <I>shall
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want no good thing</I> (Heb. <I>They shall not want all good
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things</I>); they shall so have all good things that they shall have no
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reason to complain of the want of any. As to the things of the other
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world, they shall have grace sufficient for the support of the
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spiritual life
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+12:9,Ps+84:11">2 Cor. xii. 9; Ps. lxxxiv. 11</A>);
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and, as to this life, they shall have what is necessary to the support
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of it from the hand of God: as a Father, he will feed them with food
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convenient. What further comforts they desire they shall have, as far
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as Infinite Wisdom sees good, and what they want in one thing shall be
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made up in another. What God denies them he will give them grace to be
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content without and then they do not want it,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+3:26">Deut. iii. 26</A>.
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Paul had all and abounded, because he was content,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+4:11,18">Phil. iv. 11, 18</A>.
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Those that live by faith in God's all-sufficiency want nothing; for in
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him they have enough. <I>The young lions.</I> often <I>lack and suffer
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hunger</I>--those that live upon common providence, as the lions do,
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shall want that satisfaction which those have that live by faith in the
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promise; those that trust to themselves, and think their own hands
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sufficient for them, shall want (for <I>bread is not always to the
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wise</I>)--but verily those shall be fed that trust in God and desire
|
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to be at his finding. Those that are ravenous, and prey upon all about
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them, shall want; but <I>the meek shall inherit the earth.</I> Those
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shall not want who with quietness work and mind their own business;
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|
plain-hearted Jacob has pottage enough, when Esau, the cunning hunter,
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|
is ready to perish for hunger.</P>
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<A NAME="Ps34_11"> </A>
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<A NAME="Ps34_12"> </A>
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<A NAME="Ps34_13"> </A>
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<A NAME="Ps34_14"> </A>
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<A NAME="Ps34_15"> </A>
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<A NAME="Ps34_16"> </A>
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<A NAME="Ps34_17"> </A>
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<A NAME="Ps34_18"> </A>
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<A NAME="Ps34_19"> </A>
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<A NAME="Ps34_20"> </A>
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<A NAME="Ps34_21"> </A>
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<A NAME="Ps34_22"> </A>
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<A NAME="Sec2"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>An Exhortation to Fear God; The Privileges of the Righteous.</I></FONT></TD>
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<TD ALIGN=RIGHT><FONT SIZE=-1> <! -- Date --> </FONT></TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>11 Come, ye children, hearken unto me: I will teach you the
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fear of the L<FONT SIZE=-1><B>ORD</B></FONT>.
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12 What man <I>is he that</I> desireth life, <I>and</I> loveth <I>many</I>
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days, that he may see good?
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13 Keep thy tongue from evil, and thy lips from speaking guile.
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14 Depart from evil, and do good; seek peace, and pursue it.
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15 The eyes of the L<FONT SIZE=-1><B>ORD</B></FONT> <I>are</I> upon the righteous, and his ears
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<I>are open</I> unto their cry.
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16 The face of the L<FONT SIZE=-1><B>ORD</B></FONT> <I>is</I> against them that do evil, to cut
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off the remembrance of them from the earth.
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17 <I>The righteous</I> cry, and the L<FONT SIZE=-1><B>ORD</B></FONT> heareth, and delivereth
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them out of all their troubles.
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18 The L<FONT SIZE=-1><B>ORD</B></FONT> <I>is</I> nigh unto them that are of a broken heart; and
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saveth such as be of a contrite spirit.
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19 Many <I>are</I> the afflictions of the righteous: but the L<FONT SIZE=-1><B>ORD</B></FONT>
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delivereth him out of them all.
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20 He keepeth all his bones: not one of them is broken.
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21 Evil shall slay the wicked: and they that hate the righteous
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shall be desolate.
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22 The L<FONT SIZE=-1><B>ORD</B></FONT> redeemeth the soul of his servants: and none of
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them that trust in him shall be desolate.
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</FONT></P>
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<P>
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David, in this latter part of the psalm, undertakes to teach children.
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Though a man of war, and anointed to be king, he did not think it below
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him; though now he had his head so full of cares and his hands of
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business, yet he could find heart and time to give good counsel to
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young people, from his own experience. It does not appear that he had
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now any children of his own, at least any that were grown up to a
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capacity of being taught; but, by divine inspiration, he instructs the
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children of his people. Those that were in years would not be taught
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by him, though he had offered them his service
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+32:8">Ps. xxxii. 8</A>);
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but he had hopes that the tender branches will be more easily bent and
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that children and young people will be more tractable, and therefore he
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calls together a congregation of them
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:11"><I>v.</I> 11</A>):
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"<I>Come, you children,</I> that are now in your learning age, and are
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now to lay up a stock of knowledge which you must live upon all your
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days, you children that are foolish and ignorant, and need to be
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taught." Perhaps he intends especially those children whose parents
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neglected to instruct and catechise them; and it is as great a piece of
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charity to put those children to school whose parents are not in a
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capacity to teach them as to feed those children whose parents have not
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bread for them. Observe,
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1. What he expects from them: "<I>Hearken unto me,</I> leave your play,
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lay by your toys, and hear what I have to say to you; not only give me
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the hearing, but observe and obey me."
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2. What he undertakes to teach them--<I>the fear of the Lord,</I>
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inclusive of all the duties of religion. David was a famous musician, a
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statesman, a soldier; but he does not say to the children, "I will
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teach you to play on the harp, or to handle the sword or spear, or to
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draw the bow, or I will teach you the maxims of state policy;" but I
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will teach you <I>the fear of the Lord,</I> which is better than all
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arts and sciences, better than all burnt-offerings and sacrifices. That
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is it which we should be solicitous both to learn ourselves and to
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teach our children.</P>
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<P>
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I. He supposes that we all aim to be happy
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:12"><I>v.</I> 12</A>):
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<I>What man is he that desireth life?</I> that is, as it follows, not
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only to see many days, but to see good comfortable days. <I>Non est
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vivere, sed valere, vita--It is not being, but well being, that
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constitutes life.</I> It is asked, "Who wishes to live a long and
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pleasant life?" and it is easily answered, <I>Who does not?</I> Surely
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this must look further than time and this present world; for man's life
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on earth at best consists but of few days and those full of trouble.
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What man is he that would be eternally happy, that would see many days,
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as many as the days of heaven, that would see good in that world where
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all bliss is in perfection, without the least alloy? Who would see the
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good before him now, by faith and hope, and enjoy it shortly? Who
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would? Alas! very few have that in their thoughts. Most ask, <I>Who
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will show us any good?</I> But few ask, <I>What shall we do to inherit
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eternal life?</I> This question implies that there are some such.</P>
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<P>
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II. He prescribes the true and only way to happiness both in this world
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and that to come,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:13,14"><I>v.</I> 13, 14</A>.
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Would we pass comfortably through this world, and out of the world, our
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constant care must be to keep a good conscience; and, in order to that,
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1. We must learn to bridle our tongues, and be careful what we say,
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that we never speak amiss, to God's dishonour or our neighbours
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prejudice: <I>Keep thy tongue from evil speaking, lying, and
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slandering.</I> So great a way does this go in religion that, <I>if any
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offend not in word, the same is a perfect man;</I> and so little a way
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does religion go without this that of him who <I>bridles not his
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tongue</I> it is declared, <I>His religion is vain.</I>
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2. We must be upright and sincere in every thing we say, and not
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double-tongued. Our words must be the indications of our minds; our
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lips must be kept from speaking guild either to God or man.
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3. We must leave all our sins, and resolve we will have no more to do
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with them. We must <I>depart from evil,</I> from evil works and evil
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workers; from the sins others commit and which we have formerly allowed
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ourselves in.
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4. It is not enough not to do hurt in the world, but we must study to
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be useful, and live to some purpose. We must not only depart from evil,
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but we must <I>do good,</I> good for ourselves, especially for our own
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souls, employing them well, furnishing them with a good treasure, and
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fitting them for another world; and, as we have ability and
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opportunity, we must do good to others also.
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5. Since nothing is more contrary to that love which never fails (which
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|
is the summary both of law and gospel, both of grace and glory) than
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strife and contention, which bring confusion and every evil work, we
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must <I>seek peace and pursue it;</I> we must show a peaceable
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disposition, study the things that make for peace, do nothing to break
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the peace and to make mischief. If peace seem to flee from us, we must
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|
pursue it; <I>follow peace with all men,</I> spare no pains, no
|
|
expense, to preserve and recover peace; be willing to deny ourselves a
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great deal, both in honour and interest, for peace' sake. These
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|
excellent directions in a way to life and good are transcribed into the
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New Testament and made part of our gospel duty,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+3:10">1 Pet. iii. 10, 11</A>.
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And, perhaps David, in warning us that we speak no guile, reflects upon
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his own sin in changing his behaviour. Those that truly repent of what
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they have done amiss will warn others to take heed of doing
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likewise.</P>
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<P>
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III. He enforces these directions by setting before us the happiness of
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the godly in the love and favour of God and the miserable state of the
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wicked under his displeasure. Here are life and death, good and evil,
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the blessing and the curse, plainly stated before us, that we may
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choose life and live. See
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+3:10,11">Isa. iii. 10, 11</A>.</P>
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<P>
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1. <I>Woe to the wicked, it shall be ill with them,</I> however they
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may bless themselves in their own way.
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(1.) God is against them, and then they cannot but be miserable. Sad is
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the case of that man who by his sin has made his Maker his enemy, his
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destroyer. <I>The face of the Lord is against those that do evil,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:16"><I>v.</I> 16</A>.
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Sometimes God is said to <I>turn his face from them</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+18:17">Jer. xviii. 17</A>),
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because they have forsaken him; here he is said to <I>set his face
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against them,</I> because they have fought against him; and most
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certainly God is able to out-face the most proud and daring sinners and
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can frown them into hell.
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(2.) Ruin is before them; this will follow of course if God be against
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them, for he is able both to kill and to cast into hell.
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[1.] The land of the living shall be no place for them nor theirs. When
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God sets his face against them he will not only cut them off, but
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<I>cut off the remembrance of them;</I> when they are alive he will
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bury them in obscurity, when they are dead he will bury them in
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oblivion. He will root out their posterity, by whom they would be
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remembered. He will pour disgrace upon their achievements, which they
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gloried in and for which they thought they should be remembered. It is
|
|
certain that there is no lasting honour but that which comes from God.
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[2.] There shall be a sting in their death: <I>Evil shall slay the
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wicked,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:21"><I>v.</I> 21</A>.
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Their death shall be miserable; and so it will certainly be, though
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they die on a bed of down or on the bed of honour. Death, to them, has
|
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a curse in it, and is the king of terrors; to them it is evil, only
|
|
evil. It is very well observed by Dr. Hammond that the <I>evil</I>
|
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here, which slays the wicked, is the same word, in the singular number,
|
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that is used
|
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:19"><I>v.</I> 19</A>)
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for the afflictions of the righteous, to intimate that godly people
|
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have many troubles, and yet they do them no hurt, but are made to work
|
|
for good to them, for God will deliver them out of them all; whereas
|
|
wicked people have fewer troubles, fewer evils befal them, perhaps but
|
|
one, and yet that one may prove their utter ruin. One trouble with a
|
|
curse in it kills and slays, and does execution; but many, with a
|
|
blessing in them, are harmless, nay, gainful.
|
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|
[3.] Desolation will be their everlasting portion. Those that are
|
|
wicked themselves often hate the righteous, name and thing, have an
|
|
implacable enmity to them and their righteousness; but they <I>shall be
|
|
desolate,</I> shall be condemned as guilty, and laid waste for ever,
|
|
shall be for ever forsaken and abandoned of God and all good angels and
|
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men; and those that are so are desolate indeed.</P>
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<P>
|
|
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|
2. Yet <I>say to the righteous, It shall be well with them.</I> All
|
|
good people are under God's special favour and protection. We are here
|
|
assured of this under a great variety of instances and expressions.</P>
|
|
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|
<P>
|
|
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|
(1.) God takes special notice of good people, and takes notice who have
|
|
their eyes ever to him and who make conscience of their duty to him:
|
|
<I>The eyes of the Lord are upon the righteous</I>
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|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:15"><I>v.</I> 15</A>),
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to direct and guide them, to protect and keep them. Parents that are
|
|
very fond of a child will not let it be out of their sight; none of
|
|
God's children are ever from under his eye, but on them he looks with a
|
|
singular complacency, as well as with a watchful and tender
|
|
concern.</P>
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|
<P>
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|
(2.) They are sure of an answer of peace to their prayers. All God's
|
|
people are a praying people, and they cry in prayer, which denotes
|
|
great importunity; but is it to any purpose? Yes,
|
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|
[1.] God takes notice of what we say
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:17"><I>v.</I> 17</A>):
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They <I>cry, and the Lord hears them,</I> and hears them so as to make
|
|
it appear he has a regard to them. <I>His ears are open to their
|
|
prayers,</I> to receive them all, and to receive them readily and with
|
|
delight. Though he has been a God hearing prayer ever since men began
|
|
to call upon the name of the Lord, yet his ear is not heavy. There is
|
|
no rhetoric, nothing charming, in a cry, yet God's ears are open to it,
|
|
as the tender mother's to the cry of her sucking child, which another
|
|
would take no notice of: <I>The righteous cry, and the Lord
|
|
heareth,</I>
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:17"><I>v.</I> 17</A>.
|
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This intimates that it is the constant practice of good people, when
|
|
they are in distress, to cry unto God, and it is their constant comfort
|
|
that God hears them.
|
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[2.] He not only takes notice of what we say, but is ready for us to
|
|
our relief
|
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|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:18"><I>v.</I> 18</A>):
|
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<I>He is nigh to those that are of a broken heart, and saves them.</I>
|
|
Note, <I>First,</I> It is the character of the righteous, whose prayers
|
|
God will hear, that they are of a broken heart and a contrite spirit
|
|
(that is, humbled for sin and emptied of self); they are low in their
|
|
own eyes, and have no confidence in their own merit and sufficiency,
|
|
but in God only. <I>Secondly,</I> Those who are so have God nigh unto
|
|
them, to comfort and support them, that the spirit may not be broken
|
|
more than is meet, lest it should fail before him. See
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+57:15">Isa. lvii. 15</A>.
|
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Though God is high, and dwells on high, yet he is near to those who,
|
|
being of a contrite spirit, know how to value his favour, and will save
|
|
them from sinking under their burdens; he is near them to good
|
|
purpose.</P>
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<P>
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(3.) They are taken under the special protection of the divine
|
|
government
|
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|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:20"><I>v.</I> 20</A>):
|
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|
<I>He keepeth all his bones;</I> not only his soul, but his body; not
|
|
only his body in general, but every bone in it: <I>Not one of them is
|
|
broken.</I> He that has a broken heart shall not have a broken bone;
|
|
for David himself had found that, when he had a contrite heart, the
|
|
<I>broken bones</I> were <I>made to rejoice,</I>
|
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|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+51:8,17">Ps. li. 8, 17</A>.
|
|
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|
One would not expect to meet with any thing of Christ here, and yet
|
|
this scripture is said to be fulfilled in him
|
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|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+19:36">John xix. 36</A>)
|
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|
|
when the soldiers broke the legs of the two thieves that were crucified
|
|
with him, but did not break his, they being under the protection of
|
|
this promise as well as of the type, even the paschal-lamb (<I>a bone
|
|
of him shall not be broken</I>); the promises, being made good to
|
|
Christ, through him are sure to all the seed. It does not follow but
|
|
that a good man may have a broken bone; but, by the watchful providence
|
|
of God concerning him, such a calamity is often wonderfully prevented,
|
|
and the preservation of his bones is the effect of this promise; and,
|
|
if he have a broken bone, sooner or later it shall be made whole, at
|
|
furthest at the resurrection, when that which is sown in weakness shall
|
|
be raised in power.</P>
|
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|
<P>
|
|
|
|
(4.) They are, and shall be, delivered out of their troubles.
|
|
|
|
[1.] It is supposed that they have their share of crosses in this
|
|
world, perhaps a greater share than others. In the world they must have
|
|
tribulation, that they may be conformed both to the will of God and to
|
|
the example of Christ
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:19"><I>v.</I> 19</A>);
|
|
|
|
<I>Many are the afflictions of the righteous,</I> witness David and his
|
|
afflictions,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+132:1">Ps. cxxxii. 1</A>.
|
|
|
|
There are those that hate them
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:21"><I>v.</I> 21</A>)
|
|
|
|
and they are continually aiming to do them a mischief; their God loves
|
|
them, and therefore corrects them; so that, between the mercy of heaven
|
|
and the malice of hell, the afflictions of the righteous must needs be
|
|
many.
|
|
|
|
[2.] God has engaged for their deliverance and salvation: <I>He
|
|
delivers them out of all their troubles</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:17,19"><I>v.</I> 17, 19</A>);
|
|
|
|
he saves them
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:18"><I>v.</I> 18</A>),
|
|
|
|
so that, though they may fall into trouble, it shall not be their ruin.
|
|
This promise of their deliverance is explained,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:22"><I>v.</I> 22</A>.
|
|
|
|
Whatever troubles befal them, <I>First,</I> They shall not hurt their
|
|
better part. <I>The Lord redeemeth the soul of his servants</I> from
|
|
the power of the grave
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+49:15">Ps. xlix. 15</A>)
|
|
|
|
and from the sting of every affliction. He keeps them from sinning in
|
|
their troubles, which is the only thing that would do them a mischief,
|
|
and keeps them from despair, and from being put out of the possession
|
|
of their own souls. <I>Secondly,</I> They shall not hinder their
|
|
everlasting bliss. <I>None of those that trust in him shall be
|
|
desolate;</I> that is, they shall not be comfortless, for they shall
|
|
not be cut off from their communion with God. No man is desolate but he
|
|
whom God has forsaken, nor is any man undone till he is in hell. Those
|
|
that are God's faithful servants, that make it their care to please him
|
|
and their business to honour him, and in doing so trust him to protect
|
|
and reward them, and, with good thoughts of him, refer themselves to
|
|
him, have reason to be easy whatever befals them, for they are safe and
|
|
shall be happy.</P>
|
|
|
|
<P>
|
|
|
|
In singing
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:11-22">these verses</A>
|
|
|
|
let us be confirmed in the choice we have made of the ways of God; let
|
|
us be quickened in his service, and greatly encouraged by the
|
|
assurances he has given of the particular care he takes of all those
|
|
that faithfully adhere to him.</P>
|
|
|
|
<!-- (End Body) -->
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<HR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1710)
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